"Detailed Analysis of The Analects": For All Who Have Misinterpreted Confucius (14)
2006/10/26 12:01:32
The Master said: Poverty without resentment leading to calamity; wealth without arrogance leading to complacency.
Detailed explanation: The preceding two chapters both addressed the issue of "non-discrimination" when facing "wealth and poverty," though both approached it from the angle of "embracing poverty" and "delighting in the Way." But this does not mean poverty is good and wealth is bad. "Wealth and poverty" are both "appearances" (xiāng). For the noble person practicing the "Way of the Sage," wealth and poverty present only the question of how to face them, not whether they are good or bad. "Poverty" and "wealth" alike do not hinder the practice of the "Way of the Sage." The "Way of the Sage" is the Great Way — it is not the exclusive property of one class of people. Whether poor or rich, all are equal; no class of people has priority.
"Poverty" and "wealth" will exist in any real society, and they concern every person. Especially in societies where wealth distribution is unjust, this problem becomes even more acute. But the understanding here should not be confined merely to material wealth. For example, there are "poverty and wealth" problems in learning and knowledge, and similar issues in the distribution of power and rights. In any real society composed of real people, absolute equality in all respects is impossible. Wherever inequality exists, one inevitably faces the "poverty and wealth" problem — whether in wealth, learning, power, or rights. This problem is inescapable.
However, since ancient times, commentators on this chapter have all read "nán" (difficult) in the level tone, and the corresponding punctuation effectively becomes: "Poverty without resentment — difficult; wealth without arrogance — easy." For instance, Zhu Xi and others treated "nán" as "difficult" in the sense of "difficulty versus ease," making the sentence mean: "It is difficult to be poor without resentment, and easy to be rich without arrogance." If this were simply a statement about human nature, it would be a truism. But in fact, this interpretation doesn't even qualify as a truism — it can only be called nonsense. Throughout history, the reality has often been that the poor are frequently cheerful, while the rich are overbearing and ruthless, seeking to drive the poor to extinction. The traditional punctuation and interpretation of this chapter have always been wrong.
The correct punctuation should be: "Poverty without resentment leading to calamity; wealth without arrogance leading to complacency." The key here is "nán," which is not in the level tone, and "yì" does not mean "easy." But let us start with "yuàn" (resentment). At a mild level, it means "complaining"; at a deeper level, "bitter resentment" — and the object of resentment becomes an "enemy." This "yuàn" in ancient Chinese encompassed the meanings of "complaining, bitter resentment, and enmity." And from "resentment" arises "calamity" (nán). What does "nán" mean? In the departing tone, "nán" means "hostility, rebellion, disaster." From "resentment" comes "enmity," leading to "hostility" and even "rebellion" — if this isn't "disaster," what is?
"Jiāo" (arrogance) — its original meaning is "strong and robust." The wealthy consider themselves "robust," hence becoming "proud," then "haughty," then "overbearing," until reaching an "intense" degree. This "jiāo" in ancient Chinese encompassed the meanings of "robust, proud, haughty, overbearing, intense." "Yì" does not mean "easy" — its original meaning is "to bestow" or "to grant." The wealthy believe their "wealth" was "bestowed" by heaven or "exchanged" through their own talent and effort, thus generating "contempt" and "neglect," which eventually "spreads" throughout society as an antagonism. "To bestow, to exchange, to scorn, to neglect, to spread" — all are contained within "yì."
The noble person practicing the "Way of the Sage" aims to transform a world of "people not understanding" into a world of "people not being resentful." The prerequisite for "people not being resentful" is "people not discriminating." In concrete social existence — wealth, learning, power, rights, and other forms of broadly defined "poverty and wealth" — these constitute the greatest "appearances" in society. And in any society of "people not understanding," this appearance of poverty versus wealth manifests as "Poverty with resentment leading to calamity; wealth with arrogance leading to complacency." The noble person practicing the "Way of the Sage," transforming a world of "people not understanding" into a world of "people not being resentful," must first and foremost address how to "not discriminate" regarding this appearance of "poverty and wealth," achieving "Poverty without resentment leading to calamity; wealth without arrogance leading to complacency." This is the strategy of "non-discrimination" when facing "poverty and wealth."
Achieving "Poverty without resentment leading to calamity; wealth without arrogance leading to complacency" is not something that can be accomplished by an authority or religious leader issuing a proclamation or delivering a sermon. Even less can it be achieved through coercion or inducement to remold people into "new humans" with thoughts of "poverty without resentment" and "wealth without arrogance," thereby papering over the undeniable reality of the "poverty and wealth" appearance. Rather, it is within the reality where "poverty and wealth" exist that one uses various real-world economic, political, legal, and cultural means to realize the "non-discrimination" of "Poverty without resentment leading to calamity; wealth without arrogance leading to complacency."
For The Analects and for Confucianism, "non-discrimination" is the intermediate link and necessary path from "people not understanding" to "people not being resentful." "Non-discrimination" means "appearing yet not discriminating" — not treating "appearances" as appearances to discriminate by. First, one cannot deny the existence of "appearances." Precisely because appearances exist, "non-discrimination" is needed. For example, regarding the appearance of "poverty and wealth," its existence is objective. Denying this existence is merely plugging one's ears while stealing a bell or telling bald-faced lies with eyes wide open — that is not "non-discrimination" but a severe case of "discrimination." True "non-discrimination" means directly confronting the existence of this "poverty and wealth" appearance, and in the social domains of economics, politics, law, and culture, refusing to discriminate based on the appearance of "poverty and wealth," thereby practicing "non-discrimination" toward the "poverty and wealth" appearance.
What constitutes "non-discrimination" toward "poverty and wealth" in economics, politics, law, and culture? It means adopting strategies of fairness and equal treatment — neither "poverty" nor "wealth" is grounds for favoritism. And between the "poor" and the "wealthy," there must also be "non-discrimination" — they must view each other equally. For those "wealthy yet unkind," there must be resolute action, because the "wealthy yet unkind" take "wealth" as their appearance, so one must practice "non-discrimination" toward them, stripping away their appearance of "wealth." For those "poor and self-demeaning," one must "enrich and honor them," because the "poor and self-demeaning" take "poverty" as their appearance, so one must practice "non-discrimination" toward them, stripping away their appearance of "poverty." For those who "exploit their poverty to commit villainy," there must be resolute action, because those who "exploit their poverty to commit villainy" take "poverty" as their appearance, so one must practice "non-discrimination" toward them, stripping away their appearance of "poverty."
It must be stated once more that the "poverty and wealth" discussed here does not refer solely to material wealth. For example, regarding "poverty and wealth" in power, there is the so-called distinction between "officials and commoners." Regarding "poverty and wealth" in political status, there is the division between the ruling class and the ruled class. Only by ultimately achieving the "non-discrimination" of "Poverty without resentment leading to calamity; wealth without arrogance leading to complacency" across all forms of broadly defined "poverty and wealth" can true "non-discrimination" be realized. Otherwise, it is merely the endless cycle of "flags changing atop the city walls" — changing the appearance while keeping the substance. But as this issue is far too broad, The Analects contains numerous chapters addressing it, and the discussion will unfold progressively.
(To be continued)
Strict prohibition on plagiarism — violators will be prosecuted
Replies
缠中说禅 2006/10/26 12:18:38
One more thing: please do not use the stale views of pedantic Confucians to discuss Confucianism or Buddhism. Since the Song Dynasty, those who have truly penetrated both Confucianism and Buddhism have been exceedingly rare. Otherwise, this ID would have no need to be typing away here.
缠中说禅 2006/10/26 15:05:55
[Anonymous] 狂歌
2006-10-26 13:33:50
You seem to have missed the most important thing — namely, what exactly is the "Way of the Sage." This should have been stated at the very beginning of the article, yet up to now there's not a trace of it. Can you elaborate on it now?
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It has been stated repeatedly. You haven't read carefully enough.
缠中说禅 2006/10/26 15:08:44
[Anonymous] 路过
2006-10-26 14:40:57
I heard that when his second uncle was in power, he had someone named Shao killed.
I wonder if that counts as "forceful education"
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Not killing those who deserve to be killed — that is being a sycophantic fence-sitter. Confucianism is never sycophantic. For example, the "wealthy yet unkind," "tyrannical rulers and corrupt officials," and so on.
缠中说禅 2006/10/26 15:10:06
[Anonymous] 路过
2006-10-26 14:40:57
I heard that when his second uncle was in power, he had someone named Shao killed.
I wonder if that counts as "forceful education"
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Not killing those who deserve to be killed — that is being a sycophantic fence-sitter. Confucianism is never sycophantic. For example, the "wealthy yet unkind," "tyrannical rulers and corrupt officials," and so on. How could there be any reason not to kill them?
缠中说禅 2006/10/26 15:13:51
To kill one "tyrannical ruler or corrupt official" and thereby save hundreds of millions — that is great benevolence and great courage, that is truly practicing the "Way of the Sage."
缠中说禅 2006/10/26 15:25:01
[Anonymous] 狂歌
2006-10-26 13:33:50
You seem to have missed the most important thing — namely, what exactly is the "Way of the Sage." This should have been stated at the very beginning of the article, yet up to now there's not a trace of it. Can you elaborate on it now?
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It has been stated repeatedly. Please read more carefully.
缠中说禅 2006/10/26 20:15:36
[Anonymous] 窗外
2006-10-26 19:43:02
If "attacking heterodox teachings brings harm," wouldn't that easily lead to sycophancy? If one practices "non-discrimination," how can conflicts be resolved? Please enlighten me.
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There is no contradiction whatsoever. Those who can "attack heterodox teachings" are only governments, religious organizations, and other organized institutions. Debates between individuals do not count as "attacking heterodox teachings." Sycophancy applies to individuals. "Non-discrimination" is non-discrimination toward "appearances" — allowing various "appearances" to exist equally, achieving "difference" — not acting as the deaf, the blind, or deliberately ignoring disagreements.
缠中说禅 2006/10/26 22:16:02
[Anonymous] 窗外
2006-10-26 20:56:22
Thank you! "Only the benevolent can truly like people and truly dislike people" — disliking people is the "non-discrimination" toward "appearances," right?... Also, when opposing forces emerge within a group, debate probably can't resolve the issue, and that's when infighting occurs.
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Within a group, one must first practice "non-discrimination" as well — the principle is the same as with a nation. If a group presupposes that it stands above individuals, then such a group can only be classified as a cult. As for other questions, they will be addressed in subsequent interpretations, so I won't elaborate now.
缠中说禅 2006/10/27 12:21:57
[Anonymous] 纟纟纟纟
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Didn't understand? I was explaining "resentment-calamity" and "arrogance-complacency." Previous interpretations were all wrong, so a detailed explanation was necessary.
缠中说禅 2006/10/27 12:25:53
[Anonymous] 狂歌
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Until someone produces writing comparable to The Analects, the Tao Te Ching, the Zhuangzi, the Book of Changes, or The Art of War, vernacular Chinese has no standing to compete with classical Chinese!
缠中说禅 2006/10/27 12:27:58
[Anonymous] Hyson
2006-10-27 02:19:05
Stumbled in by chance, read it all in one sitting, and I'm deeply impressed. Such insight is truly rare to see. Comparing it to my own understanding of these texts, I'm frankly embarrassed. Reading what you've written, I've benefited enormously.
Also, a quick note: Confucianism seeks "Great Unity through difference." You've grasped its essence so deeply — why bother about views you consider wrong?
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You flatter me. Regarding wrong views, this ID doesn't mind them. Correcting them is not for this ID's own sake but for the sake of the world and the human heart. For this purpose, one cannot be sycophantic.
缠中说禅 2006/10/26 12:15:35
Someone left a comment mentioning the issue of "non-discrimination" (bù xiāng) being a Buddhist concept. However, the departing-tone usage of "xiāng" (appearance) existed long before Buddhism came east — the still-popular practice of "fortune-telling by reading appearances" (kàn xiāng) should be familiar to everyone. Dragging "non-discrimination" into Buddhism shows an understanding of neither Buddhism's "formlessness" (wú xiāng) nor Confucianism's "non-discrimination" (bù xiāng). "Non-discrimination" is not "formlessness." From the Buddhist standpoint, everything Confucianism discusses belongs to worldly dharma, not ultimate dharma. But for worldly dharma, Confucianism is already sufficiently ultimate — which is why this ID is providing this detailed analysis of The Analects.